Tian Tong 64 divination

Sixty-four hexagrams are composed of two eight diagrams, which are the eight basic hexagrams in the Book of Changes. When two hexagrams are combined, sixty-four hexagrams are obtained, which is called different hexagrams or double hexagrams. The earliest arrangement of sixty-four hexagrams can be found under the copula of Yijing: "Yi is also a book, not far away; For the sake of Tao, I am moved again and again. The upper meridian began to dry Kun, and the lower meridian began to be salty. " The design and arrangement of hexagrams have internal relations and external reasons.

This arrangement reflects the "nine palaces arrangement method" used from the Han Dynasty to the Sui and Tang Dynasties, that is, the palaces were arranged first, then the Gankun was determined, and finally the sixty-two hexagrams were arranged. This arrangement takes sixty-four hexagrams as the number of days in a week, which is equivalent to the number of "fifty big Yan, forty-nine". In the original meaning of Zhouyi, Zhu used the method of "dry chisel degree" to rearrange the sixty-four hexagrams, that is, the "nine palaces arrangement method" This arrangement is neat and orderly, suitable for mathematical techniques, and embodies the complex and unpredictable way of thinking between heaven and earth, such as "the sky is round and quiet, there is yin in the yang, and there is yang in the yin".

Now people think that Zhu's arrangement follows the arrangement of Dayan Shu, that is, Luo Shu Shu Shu, but this is just a reflection of Zhu's lack of restrictions in the circle of He Tu Luo Shu. If arranged according to the number of big swallows, there should be vacancies in the number of Luo Shu, which does not conform to the truth that "the book of He Tu Luo Shu" is also the number generated by heaven and earth. After the Tang and Song Dynasties, scholars such as Tathagata and Zhide advocated that the sixty-four hexagrams should not be arranged according to the number of Luo Shu.

Lai Zhide put forward the viewpoint of "participating in all things" in Zhouyi, and rearranged the arrangement order of sixty-four hexagrams. Lai Zhide rearranged the sixty-four hexagrams in Zhu's Heaven and Earth on the principle of "mixing things with reference". Taking heaven and earth (that is, the two hexagrams of Gankun) as the head, taking the end, taking "mixing with Wu", "interacting" with mistakes, "staggering" with reference, "ranking" with reference and mixing with reference are what Zhu called "mixing heaven and earth, relying on numbers". The arrangement method of virtue of coming is based on the two hexagrams of Ganzhi and Kunzhi, with the first hexagram as Ganzhi and the last hexagram as Kunzhi.

According to the number of "going to heaven and earth", that is, according to the number of heaven and earth generations, the number of heaven and earth generations should be 49. If arranged according to the number of forty-nine, there will be vacancies, so the arrangement of "the number of heaven and earth" is adopted, that is, "heaven, seven places, eight places, mutual dry Kun, two hexagrams, a total of thirty-three hexagrams". This arrangement conforms to the thinking law of "intricate participation" in Zhouyi, with Yang as nine and Yin as six.

The arrangement of Lai Zhide may be closer to the original meaning of Zhouyi, but Lai Zhide does not explain the basis of its arrangement principles, which makes its arrangement ambiguous and difficult to understand. According to the analysis of the thinking law of Zhouyi, the arrangement of the sixty-four hexagrams should follow the following principles:

1. Gankun as the head principle: Gankun is the head of the Yijing, so the position of Gankun should be determined first in the sixty-four hexagrams.

2. There is yin in the yang, and there is yang in the yin: that is, the meaning of "one yin and one yang is the way" in the copula. Sixty-four hexagrams are 384 hexagrams, with two halves of yin and yang, with yin in the yang and yang in the yin, which can reflect the complex and changeable thinking characteristics of Zhouyi.

3. The principle of opposites: The sixty-four hexagrams in Zhouyi are opposites, that is, opposites complement each other. For example, the Preface to Divination says: "If there is heaven and earth, everything will be men and women, men and women, couples, fathers and sons, princes and ministers, ups and downs, and proprieties and righteousness will be wrong." This is an intuitive and simple reflection of the thinking in Zhouyi.

4. Principle of conjoined structure: The sixty-four hexagrams in the Book of Changes are conjoined structures, that is, "intricate" images. For example, The Biography of Miscellaneous Melons says: "It is better to combine rigidity with softness than to worry about the pleasure-seekers, and to have a sense of what you want, you have to go out and enter", and "the beginning of profit and loss" and so on. This reflects the complexity and flexibility of thinking in Zhouyi.

According to the above principles, and referring to the arrangement methods of Lai Zhide and other predecessors, the author rearranged the sixty-four hexagrams as follows:

1. Work for heaven

2. Kun is the land

3. Shuileitun

4. Mountains and rivers are covered

5. Water and natural needs

6. Small livestock in windy days

7. There is a lot of thunder.